Ltd. Adar Tashfa
In honor of the famous genius as Moharr Gamaliel HaCohen Rabinowitz Shalita, "Gam Ani Udach" and "Parads Yosef HaHavid" are on the dates
Shall' and blessing and Rabbi Tov
Since the question expands to how much more, I will try to go through it briefly and explain the main elements that belong to this matter.
A.
It will be explained that the OT is better than Shabbat
Here it is explained in the Rama'a in Hal' Yot 19 [C. Takkht 9a] Yot clothes are better than Shabbat clothes, and it was also brought up in the name of the late Ari Zal and the accepted ones that Yom Tov clothes are more important than Shabbat clothes because on a good day the upper light comes Dressed in clothing and the joy is more achieved, and so is the Shavat Fain Meiraim (part 2, 3, 16) 20. For a woman within thirty days of mourning, etc., it is permitted to wear Shabbat clothes on Shabbat, but not Yom Tov clothes, etc.
And it was also brought up in the beginnings of Tshuva (C. Shefat Sq3) and in the summary of Shu'a (C. Riya 61), and it is explained from this that G.C. Dahu Laho as Milta Dapshita and as a fixed and well-known custom that Yot clothes are not like Shabbat clothes.
B.
He will come to discuss the matter of Purim if it is judged according to the 19th century
And there was a place to say that the PAZ honors Purim in its essence as the honor of the 19th century, since it says joy and a feast and a good day (Esther 9:19), and AAG Damri' in the GAM [Magila 5 EB] Dakra Tanyina is not mentioned and a good day, because Dayum Tov did not accept his aliyah, in any case it was precisely for the sake of work that they did not accept his aliyah, but for the sake of honor today it is possible that he should be treated as honoring the Yot.
And here is a verse in the Rama'a 10 Purim [S. Tirzah Sab] that one should wear Shabbat and YoT clothing on Purim, and it is necessary to discuss whether the Rabbis degdro as Shabbat or degdro as YoT, and in the more 111 Dabv some of the latter copied only Shabbat clothes on Purim, and all this means in their intention because they are careful about wearing clothes that are more important than sand.
And this slanderous din means that he really did not accept his aliyah at all Yot, neither for the matter of the prohibition of work nor for the sake of honoring the day, a silence that the Rama did not write only Yot clothes and wrote Shabbat clothes and Yot, it can be understood from the fact that there is no strictness at all in this, and it is also possible This damanhaga does not belong at all to the 19th century in the Bible, but to a custom that was practiced later, and it also means bastama in the language of the Rama.
And it should be noted another dekidush, we did not hear that they would commit to it on Purim, nor did they say from Maikara in the Gam Shem Delfi' from the OT except that it is forbidden to do work and if you don't have a date, you will not do a date.
third.
He will come to discuss whether the needs of Purim fundamentally precede the needs of Shabbat
Indeed, the judgment of Didan does not belong at all to the judgment of respect for the day if it is a custom or words of Kabbalah, for example if respect for Purim and Shabbat clothes and YoT on Purim is a custom, Mm Saudat Purim is certainly words of Kabbalah.
Yaoi' in the Passovers [Sah EB] Damri' Everything is acknowledged on Shabbat, etc. Everything is acknowledged on Purim, etc. According to them we name you, and Shabbat is for the sake of writing and you called Shabbat a pleasure, and Purim is for the sake of writing days of feasting and rejoicing, and in the end ita we name them for one thing At the Lent, she came to the bar of Purim, etc.
And this raises the question of why Purim hates Shabbat because the dead sata said, 'Everything is acknowledged on Shabbat and everything is acknowledged on Purim,' and the answer to this is because it is written in the name of pleasure, and pleasure belongs to the existence of other things, such as sometimes by talking as explained in C. Shu, and by weeping "2 [C. Rafah S.K.D.] Sometimes there will be ways in which he can sustain the pleasure by crying, and rather in the matter of eating, 20 H.M.B. Fish feasts, unless they are not suitable for him according to his nature, or he hates and Shabbat is given for pleasure and not for sorrow, and as follows in S. Rafah Akal, as well as the 20 rulings regarding fasting on Shabbat, as long as he has a special pleasure in it, and Km. SCOT5] It is permissible to fast on Shabbat even though the fast is a pleasure for him such that his soul is sad for him and when he fasts he will find peace, etc. Ekal, and the above-mentioned wise man gave a commandment in his kidney that he did not feel like fasting on Shabbat Mashak in Purim.
The rule of thumb is that there is a division between Shabbat and Purim, because Shabbat belongs to having pleasure on Shabbat itself by indulging oneself in things that delight one's heart, while Purim does not belong to having a feast and joy other than through food.
And even Damari' [Shabbat Kih 12] what is his pleasure, etc., certainly the mitzvah is one of the chosen ones and so it is possible to have pleasure in the most possible way, but for the sake of law and the limits of the main pleasure he fulfills it by the pleasure of his whole life, even on Purim with the mitzvah of eating and feasting.
And it should be noted from the 17th century to come to the fence with what is written about Purim Yom Tov in the Korah, in fact what is written on Purim Simcha is already a law in itself to multiply the needs of Purim more than Shabbat both in terms of clothing and in terms of food, and as explained in the Maga and the Noach on the Ram "A in the above mentioned YoT [MGA SKD] for the reason that Yot clothes are important in the Shabbat parable because of the Yot's sabbaths, the text of joy, and he added there in the Maga to the effect that the flavor is multiplied in the Yot even in tafi foods from Shabbat, It is found in this rule that the above should also be discussed.
And according to our way, we learned from the fact that if he has ma'at only for the needs of the Shabbat meal or only for the needs of Purim, he may have to buy a Purim meal with it, apart from the claim of the Nisa publications which is better explained below on its own, there may be an additional claim that he can have pleasure on Shabbat in other ways.
d.
He will come to discuss whether it is preferable to sit on his own side over Purim
And on the other hand, it must be discussed that Shabbat is from Kabbalah and Purim Nami is from Kabbalah, but Shabbat is the most important part of the Torah, and also Yaoi' in the Ramban AH [Vikrah 232] and Zal, and it is a holy biblical reason that on this day everyone should be called and gathered to sanctify it, Because it is a mitzvah for Israel to gather in the house of God on the appointed day to sanctify the day in prayer and praise God with a clean veil, and to make it a day of feasting as it is said in the Kabbalah (Nehemiah 8:10) She is your stronghold.
And here is the "Holy Book", from the language of the readers of the congregation (Bamadbar 116), after that the readers will eat (Sha'a 13), as well as on the whole Mount Zion institute and its readings (Isaiah 45), the places named there where the readers of the congregation will gather.
And Onkelos make of the tongue that will call you at the end of days (Genesis Matt 1), a tongue of events, every day that they happen you shall make them holy.
And our late masters said (the books of Pinchas Kamez), I will feed them with food and a feast and a clean cover, meaning that their law with you will not be like the law of the rest of the days, but you will make them a holy book to change their food and clothing from holy to holy, and this is also the opinion of Onkelus A.C.
And it seems that his principle from the Torah does not belong here to this law, since in the Gm' on Shabbat for the matter discussed on Hanukkah and Shabbat, I do not discuss the whole matter of Shabbat, which is its main point from the Torah, and in the 6th Demeiri', it was a matter of kiddush on the day that he has a reference from the Torah if he did not preach [ And I. Beor Halacha 3. Rea], and 26 21 demyri' regarding pleasure which is from the words of Kabbalah, and the words of the Ramban mean the will of the Torah, and not from the side of Gedri Dauriita, and regarding the will of the Torah, all Darbanan Nami consider Dauriita in this matter from the side of non-possession, and it is well known Also the words of the late Ramban about not giving up.
God.
He will come to discuss more about advancing the needs of Purim because of Nisa publications
And here is the matter of the Nisa publications, which determines a blessing for itself, and let's prove the matter, let us consider the matter of 4 cups and 1 in Passovers [20th 12] that Afi' Ani the wooer of the openings is obligated in 4 cups, and Rambam [Hel. Hanukkah] copied this law Nami on the matter of the Hanukkah candle, and this law is not explained in the Shas at all on the matter of the Hanukkah candle, and the writing of Rabbi Hamagid, the late Rambam, the Rambam is because of Degbi D'Khusut Amari' [Pesachim Kiv 1a], not consumed but even by Rabbi Akiva Damer Make your Shabbat holy and don't need to be blessed because of the publications of Nisa, I acknowledge, that the reason for the obligation to the poor is because of the publications of Nisa, while the Hanukkah candle is the publications of Nisa, as explained in the Gm' [Shabbat 23 EB], and brought the Hagar" 1 Zal and Noach on the Shu'a the words of the aforementioned Rabbi Hagid, and the judges agreed with this.
We found a model in the Hanukkah candle. There is this law, and according to our way we learned a Purim model in which it is said that the publications of Nisa are the property of feasting needs. It must be said that this is an obligatory matter since it is something that does not have a clear lesson. And the GAM on Shabbat [23 EB] a Hanukkah denar precedes today's kiddush because of Nisa publications, and there is no doubt that the needs of Purim precede today's kiddush since feasting and joy is something that has no lesson, but the pleasure of Shabbat itself is something that has no lesson In any case, since there is no lesson, it should be said that the needs of Purim joy precede the needs of Shabbat joy.
and.
Will come further to discuss the matter further if it is also before time or just before postponement
And in any case, it is necessary to review whether or not the matter also goes forward in such a way that none of them rejects their friend before Purim to sit on Shabbat or not.
And here in the sacrificial altars [14] it says that if it was frequent and sanctified, it is not frequent and sanctified first or sanctified first, and Rambam ruled [Hel. Tamidin and Musfin 55:22] that if it was frequent and sanctified, whichever of them he willed should come first.
And there was a place to discuss this, Shabbat needs are regular and Purim needs are sanctified because they are delayed and likewise regarding the Nisa publications, so whoever wants to take it first.
Although, on the other hand, it must be said that the thing that precedes postponement should be preceded by Nami for the purpose of preempting.
And when we look at it, it seems that the judges spoke about this kind of question, and the late Zal HaBi [Och C. 1544] in the name of the Rash (Shabbat P.B. C. 12-13) on the words of the GAM on Shabbat there about a Hanukkah candle. Nasa is better, meaning whether or not because of frequent Nisa publications first, even to reject what is not frequent, and it is necessary to be careful of this when a new Rosh is applied, Tebat on Shabbat, Shampetirin, the hatra of a new Rosh, and not with the candles of Dezachariah, it is frequent first, it does not belong. Nisa announcements in the reading, even to postpone Nisa announcements, it is better to preface it and lita lehach sabra (dahach sabra) Meftirin but one of the Nisa publications is better.
And more, etc. Akal, etc.
And it is also proven in the Megillah [end of page 29] concerning Hanukkah and the Rabbi of Daicha to the Rabbinical Rabbinate and the most sustainable here, and its meaning is explained in the Rabbinate there because it is frequent and not frequent before, and according to this there is clear evidence from the Rabbinic Model Nisa Publications He often precedes only to advance but not to postpone.
And AAG Delanin Tadir and which is not merely frequent must precede the frequent also postpone, and as explained in the Toss [Sukkah Nad EB DH Amai] Iash, MM in such a way that on the one hand there is frequent and on the other Nisa publications the general rule in this is that the frequent must be preceded to precede and to precede The advertiser tried to postpone.
And according to this rule, we find that in our case, for preemption, Shabbat must be preceded, but in the case of postponement, Purim must be preceded.
G.
What comes out of it is practice
Therefore, it is necessary to instruct those who ask God's word, this is a halachic, if they have a small amount of ma'at for the sake of Shabbat or for the purposes of Purim, they have to give the ma'at for the purposes of Purim, and the good Lord will grant them that they will have the future to fulfill the mitzvah perfectly, but if they have a ma'at in abundance for both of them, they should start dealing with the needs of Shabbat And then Purim needs.
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